Can You Answer These Questions?

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CAN YOU ANSWER THESE QUESTIONS?

1. According to the Maharal of Prague, what is the significance of the number twelve?

2. Describe the most significant character traits of Leah and Rachel.

3. Describe how Leah’s personality was manifest in her children.

4. Describe how Rachel’s personality was manifest in her children.

5. Which children of Bilhah and Zilpah were most similar to Leah’s children?

This and much more will be addressed in the second lecture of this series: "The Twelve Tribes: The Tapestry of Israel".

To derive maximum benefit from this lecture, keep these questions in mind as you listen to the lecture and read through the outline. Go back to these questions once again at the end of the lecture and see how well you answer them.

PLEASE NOTE: This outline and source book were designed as a powerful tool to help you appreciate and understand the basis of Jewish History. Although the lectures can be listened to without the use of the outline, we advise you to read the outline to enhance your comprehension. Use it, as well, as a handy reference guide and for quick review.

This lecture is dedicated to the merit and honor of Dr. and Mrs. Paul and Meri Zidel and their children THE EPIC OF THE ETERNAL PEOPLE Presented by Rabbi Shmuel Irons

Series XIV Lecture #2

THE TWELVE TRIBES: THE TAPESTRY OF ISRAEL

I. The Twelve Tribes

A. xn`py mdizegtyn z`e mdizea` z` oixikn el` mc` ipaa rbil leki in xne` [mrla] ligzd xn`p jkl l`xyil (ceak) xcbe dlecb milbcd eidy epcnl okin eihayl okey (c"k xacna) c:a dyxt dax xacna .elbc lr yi`

Bilaam, [referring to the people of Israel,] began to say, “Who can touch such people! They recognize their forefathers and their families,” as it says (Numbers 24:2), “[And Balaam lifted up his eyes, and he saw Israel] abiding in his tents according to their tribes; [and the spirit of G•d came upon him].” From here we derive that the [arrangement of the tribes according to their] degalim (standards or ensigns) was a mark of distinction and glory for Israel, as it says (Numbers 2:2), “Every man of the people of Israel shall camp by his own standard.”Midrash Bamidbar Rabbah 2:4

B. yi` `l` xnel jixv did `l zezeà .ceake dlecb ilra milbcd eidy cnln ,zzà elbc lr yi` izakye sqeil epal xn` epia` awri xhtpy drya `l` ,zzà l"z dne ,l`xyi ipa epgi elbc lr rbi `le ,ize` elh ceake d`xia ize` elhzyk :mdl xn` ,ocwte okxae hay lk lr xfg .iza` mr e`yie `"dke ,orpk zepan dy` `ypy in mda yiy iptn ,mkipan `le mixvnd on `l izhna mc` oae`x ;gxfnd on izhn eprhi oeleafe xkyyi dcedi :mdl xn` ,dev j`de .eipa ipa `le eipa eze` ,oerhi l` sqeie .oetvd on ilztpe xyè oc ;axrnd on oinipae mixt` dypn ;mexcd on cbe oerny .oex`d z` oerhl cizr èdy itl ,oerhi l` iel ;ceak el welgl oiaiig mzè jln èdy itl oia zwelgn `dz eiykr :xn` ,xvin dyn ligzd milbc l`xyi eyriy dynl d"ad xn`yke ,dyn :d"ad l"` ,mlek oke mexca `l` iyt` i` 'e` gxfna dxyiy dcedil xne` m`y ,mihayd .mzea` mdl exqny zezeà ,mzea` zial zzà elbc lr yi` ,mzxic mixikn md ,jl ztki` dn elbc lr yi` d"c xacna zyxt - dxez cenlz hewli epcnli yxcn

Every man of the people of Israel shall camp by his own standard, with the ensign of their father’s house . . . (Numbers 2:2): This teaches us that the [arrangement of the tribes according to their] degalim (standards or ensigns) was a mark of distinction and glory for Israel. It only had to write, “Every man of the people of Israel shall camp by his own standard.” Why was it necessary to write, “with the ensign [of the father’s house]”? [The answer is] that when our forefather Yaakov was ready to depart from this world, he said to his son Yosef, “I [am about to] lie with my fathers,” he proceeded to bless and charge every tribe. He said to them, “When you carry me, you shall do so with reverence and honor. No man shall touch my bed (coffin), neither an Egyptian nor shall any one of your children, for there are those among them that have married Canaanite women.” Similarly does it say (Gen. 50:13), “For his sons carried him to the land of Canaan,” but not his grandsons. And how did he command them? He said to them, “Yehudah, Series XIV 2 Lecture #2

Yissachar, and Zevulon shall carry my bed on the east side. Reuven, Shimon, and Gad shall be on the south side. Menashe, Ephraim, and Binyamin shall be from the west side and Dan, Asher and Naphtali shall be on the north side. Yosef shall not carry, as he is the king and you are required to pay him respect. Levi shall not carry as he is destined to carry the Aron (the Holy Ark containing the Ten Commandments). When the Holy One, blessed be He, told Moshe that Israel shall divide themselves intodegalim, Moshe began to become distressed. He said, “Now there will be a dissension between the tribes. For if I tell Yehudah to be on the east, he’ll say that he only wants to be on the south. And there will be a similar reaction with all of them. The Holy One, blessed be He, said to Moshe, “What are you worrying about? They recognize where their homestead should be, [as it says (Numbers 2:2),] ‘Every man of the people of Israel shall camp by his own standard, with the ensign of their father’s house,’ the ensigns [or signs] which [their forefathers] handed down to them, [i.e. their positions when carrying Yaakov].”Midrash Yilamdeinu, Yalkut Talmud Torah, Parshas Bamidbar

C. ycwnd zia s` mihayd zekfa mdl zeyrl cizre l`xyil èd jexa yecwd dyry miqipd lk elr myy eixg` azk dn ('b a"kw mildz) diepad milyexi xn`py mihayd zekfa zepaidl cizr mipy `ven dz` ,`xa mihayd zekfa èd jexa yecwd `xay dn lk oke (c:a"kw mildz) mihay ,dlil zery dxyr mizye meil zery dxyr mizy riwxa zelfn xyr mipy dpya yceg xyr lk z` azk jky mihayd zekfa `l` iz`xa `l mipezgzde mipeilrd elit` èd jexa yecwd xn` jkl) (g"k h"n ziy`xa) xyr mipy l`xyi ihay dl` lk zekfa ('a e"q diryi) dzyr ici dl` dpikyd itpk zgz l`xyi z` axwl edil` ày oeik jkl ,(zery dxyr mizy ,zelfn xyr mipy edil` gwie ìapa milydy dnn oiipn gafn oze` dpae mihayd xtqnl mipa` dxyr mizy lhp c dyxt izax `zwiqt (`l:gi ` mikln) .awri ipa ihay xtqnl mipa` dxyr mizy

All of the miracles that the Holy One, blessed be He, made for Israel and is destined to make on their behalf is through the merit of the tribes. Even theBais HaMikdash (the Temple) which is destined to be built will be built through the merit of the tribes, as it says (Psalms 123:3), “Jerusalem which is [being] built.” And what is written after that? (Ibid. 123:4) “There the tribes go up, the tribes of the L•rd, as was decreed for Israel, to give thanks to the name of the L•rd.” Similarly, all that the Holy One, blessed be He, created was created through the merit of the tribes. You find that there are twelve months in a year, twelve constellations [of the Zodiac] in the sky, twelve hours in the day and twelve hours at night. The Holy One, blessed be He, said, “Even the [worlds] which are above and below were only created through the merit of the tribes,” as it is written (Isaiah 66:2), “For all thoseeileh ( ) things has My hand made . . . ,” through the merit of (Genesis 49:28), “All these eileh( ) are the twelve tribes of Israel . . .” For that reason, when Eliyahu came to bring Israel under the wings the Shechina, he took twelve stones corresponding to the number of tribes and he built an altar. We know this from the verse (Kings I 18:31•31), “And Elijah took twelve stones, according to the number of the tribes of the sons of Jacob, to whom the word of the L•rd came, saying, Israel shall be your name; And with the stones he built an altar in the name of the L•rd . . .”

D. a"in ueg cenrl oileki minyd oi`y myk riwxa yi zelfn a"i `ven dz` ,zelbcpk dnei` edn ,'ebe miwegd eyeni m` (`l dinxi) '`py ,mihay a"in ueg cenrl leki mlerd oi` jk zelfn dax zeny .mdicewte e`ave dpgn lbc (a xacna) xn`py ze`av `l` milbc oi` zelbcpk dnei` e:eh dyxt Series XIV 3 Lecture #2

[You are beautiful, O my love, as Tirzah, comely as Jerusalem,] awesome as an army with banners (kinidgalos). (Song of Songs 6:4):You find that there are twelve constellations of the Zodiac in the sky. Just as the heavens cannot exist without the twelve constellations, so too the world cannot exist without the twelve tribes, as it says (Jeremiah 31:35), “If those ordinances depart from before Me, says the L•rd, then the seed of Israel also shall cease from being a nation before Me for ever.” “Awesome as an army with banners (kinidgalos),” (Song of Songs 6:4) The term, “kinidgalos,” refers to armies, as it says (Numbers 2:3•4), “. . . the standard of the camp . . . And his army, and those who were counted of them . . .”Midrash Rabbah Parshah 15:6

E. a"i e`vi awri èdy cg`d one cg` yxeyd ik dfe ,cg` didiy zn`d yxeyl ie`x did xy`k ik xtqn dide .llkd wlg cg` lk a"i el` ok ,oli`d wlge spr èd hayd ik mihay e`xwpe ,mihay leab od elè ,envr ipta cg` lk miwlegn mileab a"i epnn miyrp cg` xac lky iptn ,a"i mdly zinex zinexc leab ,zizgz zipetv leab zinex zipetv leab ,zizgz zigxfn leab zinex zigxfn leab zipetv zigxfn leab ,zizgz ziaxrn leab zinex ziaxrn leab ,zizgz zinexc leab miyrp mipeqkl` oileab a"i el` .zigxfn zinexc leab zinexc ziaxrn leab ,ziaxrn zipetv oiwlegn oileab a"i epnn miyrp cg` èdy awri ik ,a"i awri ly eipa eid mcbpke ,cg` xacn bi wxt myd zxeab xtq ,b`xtn l"xdn .mihay a"i e`vi awri ici lr jkl

It was befitting that the root (foundation) of truth should be a single entity. And through that single root, which was Yaakov, twelve tribes shevatim( ) emerged. They are calledshevatim (or staffs) for a staff [was originally] a branch and part of a tree. So too are each one of the twelve a portion of the whole. Their number is twelve for any single [three dimensional] entity has twelve distinct borders or edges, each one separate from the other. They consist of the upper eastern edge and the lower eastern edge, the upper northern edge and the lower northern edge, the upper southern edge and the lower southern edge, the upper western edge and the lower western edge, the vertical northeastern edge, the vertical northwestern edge, the vertical southwestern edge and vertical southeastern edge. These twelve edges are made up of one single entity. Corresponding to them are the twelve sons of Yaakov, for from Yaakov, who was a single entity, there became twelve distinct borders or edges. That is the reason that twelve tribes came out from Yaakov. Maharal of Prague, Sefer Gevuras Hashem Chapter 13

II. Leah and Rachel

A. dzncwy `l` ,sqei awri zeclez dl` (f"l ziy`xa) :aizkc ,lgxn z`vl dxeka dzid die`x ?mingxa d`l dzncw i`n .dl d"awd dxifgd lgxa da dzidy zeripv jezne ,mingxa d`l mc` ipa mikxc zyxt lr zrney dzidy . . . zekx i`n ,zekx d`l ipire (h"k ziy`xa) :aizkc dzide ,ohwl dphwe lecbl dlecb ,oall el yi zepa izy ,dwaxl dl yi mipa ipy :mixne` eidy ?eiyrn dn ohw ,zeixa mhqln `ed rx yi` ?eiyrn dn lecb :zl`yne mikxc zyxt lr zayei .bkw a"a .dipir iqix exypy cr dkea dzide ,milde` ayei mz yi` (d"k ziy`xa) The birthright, should have emanated from Rachel, as it is written (Genesis 37:2), “These are the generations of Jacob, Joseph,” but Leah anticipated [her with her prayers for] mercy. On account, [however], of the modesty, which was characteristic of Rachel, the Holy One, blessed be He, restored it to her. What [was it that caused] Leah to anticipate her with [her supplications for] mercy? It is written (Genesis 29:17), “And the eyes of Leah were weak.” What [is meant by] Series XIV 4 Lecture #2

weak (rakkos)? At the crossroads she heard people saying: Rivka has two sons, [and] Laban has two daughters; the elder [daughter should be married] to the elder [son] and the younger [daughter should be married] to the younger [son]. And she sat at the crossroads and inquired, “How does the elder one conduct himself?” And the answer came that [he was] a wicked man, a highway robber. “How does the younger man conduct himself?” “A quiet man dwelling in tents” And she wept until her eyelashes dropped. Bava Basra 123a

B. dizxa dl xn` d`l ìd dpde xweaa cnry oeik lgx ìdy xeaq dnr ynyn did dlild lk ziide eyr ipa df dz`d jl xne` didyk jiaà zinx `l zè el dxn` ize` zinx dnl d`nxc dnxna jig` à xn` `l jia` ipzinix dnl xne` zè (hi fk ziy`xa) jxeka eyr ikp` xne` oi` d"awd xn` d`pey ligzd eze` dgikedy elld mixacd jezne (dl my my) jzkxa gwie dèpy ik 'c `xie jkitl dl stkp dlrae mipa dl ozep ipixd mipa dl didi m` `l` ef ly dzètx hn wxt ziy`xa zcb` yxcn .d`l The entire night [Yaakov] had relations with [Leah] and thought that she was Rachel, when he got up in the morning he suddenly realized that she was Leah. He told her, “O daughter of the deceitful one, why did you deceive me?” She replied, “Didn’t you deceive your father when he asked you, ‘Are you my son Esau?’ and you said, ‘I am Esau your first born.’ (Genesis 27:19) And now you say, ‘Why did your father deceive me?’ Didn’t [your father] say, ‘Your brother came with cunning and took away your blessing.’ (ibid. 35)” As a result of her rebuking him, he began to hate her. The Holy One, blessed be He, said, “Her only remedy is if she has children. I am going to give her children and her husband will bend down to her.” This is what is meant by the verse, “the L•rd saw that Leah was hated.”Midrash Agadas Bereishis Chapter 49

C. l`¤ lg¥ x¨ xn¤ òYe© FO`¦ d`¨ l¥ l`¤ mzö` à¥ Ië© dc¤V¨ A© mi`¦ cËc `v¨ n§ I¦e© miH¦ g¦ xiv¦ w§ in¥ iA¦ oa¥ E`x§ Kl¤ I¥e© (1 lg¥ x¨ xn¤ òYe© ip¦ A§ i`¥ cËC z`¤ mB© zg© w© l¨ e§ iW¦ i`¦ z`¤ KY¥ g§ w© hr© n§ d© Dl¨ xn¤ òYe© :Kp¥A§ i`¥ cËCn¦ il¦ `p¨ ip¦ Y§ d`¨ l¥ il© `¥ xn¤ òYe© Fz`x¨w§ l¦ d`¨ l¥ `v¥ Y¥ e© ax¤r¤ A¨ dc¤V¨ d© on¦ aowr£ i© òaIë© :Kp¥a§ i`¥ cËC zg© Y© dl¨ i§N© d© KO¨ r¦ aM© W§ i¦ ok¥ l¨ cl¤ Y¥ e© xd© Y© e© d`¨ l¥ l`¤ mid¦ol-`¡ rn© W§ I¦e© :Èd dl¨ i§N© A© DO¨ r¦ aM© W§ I¦e© ip¦ A§ i`¥ cËcA§ LiY¦ x§k©oy§ xokoy¨ iM¦ `FaY¨ :xköyV¨ i¦ FnW§ `x¨w§ Y¦ e© iW¦ i`¦ l§ iz¦ g¨ t§ W¦ iY¦ z© p¨ xW¤ `£ ix¦köy§ mid¦ol-`¡ oz© p¨ d`¨ l¥ xn¤ òYe© :iW¦ in¦ g£ oA¥ aowr£ i©l§ gi-ci:l ziy`xa And Reuben went in the days of wheat harvest, and found mandrakes in the field, and brought them to his mother Leah. Then Rachel said to Leah, Give me, I beg you, of your son’s mandrakes. And she said to her, Is it a small matter that you have taken my husband? and would you take away my son’s mandrakes also? And Rachel said, Therefore he shall lie with you tonight for your son’s mandrakes. And Jacob came from the field in the evening, and Leah went out to meet him, and said, You must come in to me; for I have hired you with my son’s mandrakes. And he lay with her that night. And G•d listened to Leah, and she conceived, and bore Jacob the fifth son. And Leah said, G•d has given me my hire, because I have given my maid to my husband; and she called his name Issachar. Genesis 14•18

ef s` zip`vei d`l dn ,dn`a aezkd d`lz ,`id awri za `le , d`l za dpic `vze (2 f oniq glyie zyxt (`yxe) `negpz yxcn ('l ziy`xa) ez`xwl d`l `vze aizkc oipne ,zip`vei Series XIV 5 Lecture #2

Dina, the daughter of Leah, went out. (Gen. 34:1):Wasn’t she the daughter of Yaakov? Scripture attributes [her actions] to her mother. Just as Leah was one who [showed immodesty and] went out so too was she someone who went out. How do we know this about Leah? For it is written (Gen. 30:16), “And Leah went out.”Midrash Tanchuma Vayishlach 7

D. oa ike èd dia` ig` ik lgxl awri cbie (h"k ziy`xa) :aizkc ?lgxa da dzid zeripv i`ne d`nx à` edin ,oi` :dil dxn` ?il zaqpin :dl xn` ,`l` `¦ ed dia` zeg` oa `lde ,èd dwax il àqpn `le ,i`pin `yiywc `zg` il zi` :dil dxn` ?dize`nx i`n :dl xn` .dil zlki `le èd 'a lèny) ,oi` ?`ze`nxa iiebql iwicvl edl ixy ine [:l"`] .ze`nxa ip` eig` :dl xn` .dnwn `tqkin `zyd :dxaq ,d`ll dl iliirn `w ik .oipniq dl xqn .ltzz ywr mre xazz xap mr (a"k crc llkn ,d`l ìd dpde xwaa idie (h"k ziy`xa) :aizkc epiide .dldip edpizxqn ,i`zg` cr dl rci ded `l ,d`ll dzxqne lgxl awri dl xqny mipniq jezn ,`l` `¦ id d`l e`l `zyd .bkw `xza àa .`zry ìdd

Wherein did Rachel's modesty lie? It is written, “And Jacob told Rachel that he was her father's brother and that he was Rebecca's son.” (Gen. 29:12) Was he not the son of her father's sister? But he said to her, “[Will] you marry me?”[And] she replied to him, “Yes, but father is a sharp person, and you will not he able [to hold your own against] him.” “Wherein,” he asked her, “does his sharp dealing lie?” “I have,” she said, “a sister who is older than I, and he will not allow me to be married before her.” “I am his brother,” he said to her, “in sharp dealing.” “But,” she said to him, “may the righteous indulge in sharp dealing?” “Yes,” [he replied]. “With the pure,” [Scripture says], “Thou dost show thyself pure, and with the crooked Thou dost show thyself subtle.” (Samuel II 22:27) [Thereupon] he entrusted her [with a certain] code. While Leah was being led into [the bridal chamber] she thought, “my sister will now be disgraced,”[and so] she entrusted her [with] this very [code]. And this accounts for the Scriptural text, “And it came to pass in the morning that, behold, it was Leah,” (Gen. 29:25) which seems to imply that until then she was not Leah! But, [this is the explanation]: On account of the special code which Jacob had entrusted to Rachel who had entrusted them to Leah, he knew not [who] she [was] until that moment. Bava Basra 123a

E. xkyae ,le`y dpnn `vie dzkf Î lgxa da dzidy zeripv xkya ,eipir wicvn rxbi `l (e"l aei`) lèny) aizkc Î le`ya dzid zeripv dne . . . .xzq` epnn z`vie dkf Î le`ya ea didy zeripv :bi dlibn .xzq` epnn z`vie dkf Î lèny xn` xy` el cibd `l dkelnd xac zè ('i '`

He withdraweth not His eyes from the righteous. (Job 36:7) In reward for the modesty displayed by Rachel, she was granted to number among her descendants Saul; and in reward for the modesty displayed by Saul, he was granted to number among his descendants Esther. . . . Therefore she was rewarded by having Saul among her descendants. What modesty did Saul display? As it is written, But concerning the matter of the kingdom whereof Samuel spoke he told him not. (Samuel I 10:16) He was therefore rewarded by having Esther among his descendants. Megilah 13b Series XIV 6 Lecture #2

F. mixt` l`xyia mihay ipy dcinrde dzkf lgx ly dzwizy zekfay dwizy dlecb dcedi x"` ozep à`y awril zrcene ip` zglyn m` dxn` i"ayx xn` dwzy dnle mihayd lr xzi dypne dfd wicvd sebd on zwgxzn ipè el ipìyn oi` àè ize` lhep epi` il glyn èdy dn izeg`l :lgx z` midl-` xekfie xn`py ip` jxkef dwizy dze` zekfa jiig zwzy z` d"awd dl xn` e wxt `vie zyxt `negpz yxcn

Rabbi Yehudah said: Great is [the merit of] silence because it was through the merit of silence that Rachel merited to establish two tribes of Israel, Ephraim and Menashe, which were in addition to the other tribes. Why was she silent? Rabbi Shimon bar Yochai said: Rachel said [to herself,] “If I send to Yaakov and inform him that my father is giving my sister that which he is sending me, [Yaakkov] will not take me and my father will not marry me off to him and ultimately I will be distanced from the body of that tzaddik (righteous person).” The Holy One, blessed be He, said to her: [Because you were silent,] by your life, through the merit of that silence, I will remember you, as it says (Genesis 30:22), “And G•d remembered Rachel, [and G•d listened to her, and opened her womb].”Midrash Tanchuma Parshas Vayeitzei 6

G. eixg`y ipyd did df lk mre xeka clep cg`d wgvil mipa ipy eidy myk ik cer oiadl jl yie `viy d`l dzkfy s` jkl sqeil dxekad dpzpe xeka clep oae`x awril did jk dxekad lhp ik lgxa didy zeripvd zbixcn cvn edfe sqeil dxekad dpzpe xeka clep èdy oae`x dpnn `vei èd oey`x clepy xekad ik ielbd l` mcew `viy xyt` i` zeripvd ìdy zxzqpd dbixcnd oeilr ezbixcny awri jkle xzqp èd zeripvd ik zeripvd cvn epi` df xace ielbd l` mcew ,ea hley oird oi`y xzqpa df liaya ezkxa dide lgxn clepy sqei oke oey`x clep `l xzqpe yxtl xyt` iè 'eke zeripv liaya exn`y dfe ,sqeil dxekad dpzp jk xg` wx xeka clep `l meagqi `l m` xn`py ède miltep oinipa cia mb ik lgx ly dipa cia exn` yxcnae . . . .xzei ,oinipan èdy le`y cia ltp wlnr ik df yxcnl di`xe deg`c xhef ozpei mbxze o`vd ixirv mrhe .bb` z` digdy xg`n ltep did [`l] le`y cia ik sqei cia wx exn` `l cenlzd ilra la` dlbpd gka jxazpy eyr jtd ède 'eke lgxa didy zeripv gkn dlrnl epxn`y enk yxcnd zecb` iyecg :df oiadl yie `wec lgx ly dipa cia jkle xzqpd gk 'eripvd elè oey`x clep jkle bkw `xza àa 'qn b`xtn l"xdnl

In addition, you should understand that just as Yitzchak had two children, one who was born first, but whose birthright was taken over by his brother, so too with Yaakov. Reuven was the first born but yet the privileges of being the first born were given over to Yosef. Therefore, even though Leah merited to have sired Reuven, the first born child of Yaakov, the birthright was given to Yosef. This was as a result of the special quality of modesty which Rachel possessed. This is because it is impossible for the hidden spiritual level, which is modesty, to immediately come out in the open, for thebechor, who is the first born child, precedes to come out in the open [for all to behold]. This is not a phenomenon which is an outgrowth of modesty, for [the hallmark of] modesty (tznius) is to remain hidden. That is why Yaakov, whose special spiritual quality was to be exalted and hidden, was not born first. The same thing occurred to Yosef, who was born from Rachel. Because of this, [Yosef’s] blessing was that he was to remain [in a sense] hidden, i.e. that the eye shall have no power over him. [Although,] he wasn’t born the first, [nonetheless,] afterwards the birthright was given to Yosef. This is the meaning of thegemora (Bava Basra 123a), “On account of the modesty, which was characteristic of Rachel, the Holy Series XIV 7 Lecture #2

One, blessed he He, restored [the birthright] to her.” It is impossible to explain this any further. . . . In the Midrash it states that [Esau's seed would be delivered only] into the hands of Rachel's descendants, for also through Binyamin (i.e. through Shaul, Mordechai and Esther) will they fall. This is the meaning of the verse (Jeremiah 49:20), “[Therefore hear the counsel of the L•rd, that He has taken against Edom; and hHs intentions, that He intends against the inhabitants of Teman;] Surely the least of the flock shall drag them away; . . .” Yonason translates this to mean, “the youngest of the brothers.” The proof to this Midrash is the fact that Amalek fell through Shaul, who is a descendant of Binyamin. The authors of the Talmud only mention [Esau’s] falling through the descendants of Yosef, because through Shaul they did not [completely] fall, as he spared Agag. The explanation of the Midrash is as we stated above, “On account of the modesty, which was characteristic of Rachel.” This is the opposite of Esau who was blessed with the power of that which is revealed. That is why he was born first. Whereas modesty is the power of that which is hidden. That is why [Esau will] only [be delivered] through the hand of the descendants of Rachel. It is important to understand this.Maharal of Prague, Chidushei Agados, Bava Basra 123

H. dly lfn n"n df xac drci `l d`l ik sè ,db`c zlra dzid eyrl die`x d`l dzid ik iptne beif dl i"yd oziy mingx zywan dzide zekx k"b d`l ipir did jkle ,dkea did dlfne df rci ,lgxa dzidy zeripvd liayae ,dxekad dl ozpy df l` d`l ribd mingxd cvn jkitle ,oebd yi xekady xekal lgx dzid die`x jkitle yecw xzqp inipt mewnn à rxfdy zeripvd zlrny oir ilr jxazp ède sqei xekal dzkf drepv dzidy lgx ik oiaze .ycew èdy rxfd zlrn el s` ma hley oird oi` miay mibc dn ux`d axwa aexl ebcie zkxaa jxazp mb ,hley oird oi`y miwenre miblten el` mixace ,lgxa didy zeripv xkya df lke ,ma hley oird oi` sqei ly erxf ` wxt zeripvd aizp mler zeaizp b`xtn l"xdn :ce`n dnkga

Because Leah was suitable to become Esau’s wife, she was very anxious. Even though she didn’t know this [on a conscious level, she only had a premonition], hermazal [guardian angel] was aware of this and hermazal was crying. That is why Leah’s eyes were also weak. She would plead for Divine compassion that the Holy One would grant her a proper match. Therefore, because of Divine compassion, she was granted the first born son. But because of the modesty which Rachel possessed, as the quality of modesty produces seed that come from an inner and hidden holy spiritual source. Therefore Rachel was worthy of siring a first born, as the first born has the special quality of holiness. You should understand that Rachel, who was modest, merited to have Yosef become thebechor. He was blessed with the blessing,alei ayin (literally on the eye or fountain), which meant that the evil eye had not power over him. He was also blessed with the blessing, viyidgu larov bikerev ha’aretz (literally • may they multiply like fish in the midst of the land), which implies that just as the eye has no power over the fish, so too will it have no power over the descendants of Yosef. All of this was a reward for the modesty of Rachel. These things are difficult to understand and extremely profound.Maharal of Prague, Nesivos Olam, Nesiv Hatzinius Chapter 1

III. Reuven

A. iM¦ oa¥ E`x§ FnW§ `x¨w§ Y¦ e© oA¥ cl¤ Y¥ e© d`¨ l¥ xd© Y© e© :dx¨w¨ r£ lg¥ x¨e§ Dn¨ g§ x© z`¤ gY© t§ I¦e© d`¨ l¥ d`¨ Epoy§ iM¦ 'c `x§I©e© al-`l:hk ziy`xa .iW¦ i`¦ ip¦ a© d¨ `¡i¤ dY¨ r© iM¦ ii¦p§ r¨ A§ 'c d`¨ x¨ iM¦ dx¨n§ `¨ Series XIV 8 Lecture #2

And when the L•rd saw that Leah was hated, He opened her womb; but Rachel was barren. And Leah conceived, and bore a son, and she called his name Reuben; for she said, Surely the L•rd has looked upon my affliction; now therefore my husband will love me. Genesis 29:31•32 B. dizrcnc ab lr s` ,ing oa eli`c oing oal ipa oia dn e`x :d`l dxn` :xfrl` iax xn` oae`x ziy`xa) :dia aizk dn efg ,awril ezxka z` xknie (d"k ziy`xa) aizkc ,dizexikal dipaf minrt df ipawrie awri eny `xw ikd xnìe (f"k ziy`xa) :aizke ,awri z` eyr mhyie (f"k ('d '` minid ixac) :aizkc ,dipn dizexikal sqei dilwy digxk lrc ab lr s` ,ipa eliè .'ebe rnyie (f"l ziy`xa) :aizkc ,dia `pw` `l ikd elit` ,sqei ipal ezxka dpzp eia` irevi ellgae :f zekxa .mcin edlvie oae`x Reuben. [What is the meaning of “Reuben”?] R. Eleazar said: Leah said: See the difference between my son and the son of my father•in•law. The son of my father•in•law voluntarily sold his birthright, for it is written: And he sold his birthright unto Jacob. And, nonetheless, behold, it is written of him (Gen. 27:41), “And Esau hated Jacob," and it is also written: “And he said, is not he rightly named Jacob? for he hath supplanted me these two times.” (Ibid. 36) My son, however, although Joseph took his birthright from him against his will as it is written (Ibid. Chronicles I 5:1), “But, for as much as he defiled his father's couch, his birthright was given unto the sons of Joseph,”- he was not jealous of him. For it is written (Gen. 37:21), “And Reuben heard it, and delivered him out of their hand.”Berachos 7b C. ip¥a§ Eid§ I¦e© l`¥ xöy§ i¦ rn© W§ I¦e© eia¦ `¨ Wb¤l¤ iR¦ dd¨ l§ A¦ -z`¤ aM© W§ I¦e© oa¥ E`x§ Kl¤ I¥e© èd¦ d© ux¤`¨ A¨ l`¥ xöy§ i¦ ooMW§ A¦ id¦ i§e© ak:dl ziy`xa :xoy¨ r¨ mip¥W§ aowr£ i© And it came to pass, when Israel lived in that land, that Reuben went and lay with Bilhah his father’s concubine; and Israel heard it. Now the sons of Jacob were twelve. Genesis 35:22 D. ia¥ M§ W§ n¦ z¨ il¦ r¨ iM¦ xz© FY l`© mi¦O© M© fg© R© :fr¨ xz¤ i¤e§ z`¥oy§ xz¤ i¤ ip¦ F` ziW¦ `x¥e§ ig¦ oM dY¨ `© ix¦okA§ oa¥ E`x§ (1 c-b:hn ziy`xaa :dl¨ r¨ ir¦ Evi§ Y¨ l§ N© g¦ f`¨ Lia¦ `¨ Reuben, you are my firstborn, my might, and the beginning of my strength, the excellency of dignity, and the excellency of power; Unstable as water, you shall not excel; because you went up to your father’s bed; then defiled you it; he went up to my couch.Genesis 49:3•4 xn`py ,dreh `l` epi` `hg oae`x xne`d lk :ozpei iax xn` ipngp xa lèny iax xn` (2 ziy`xa) miiwn ip` dn `l` .zg`k milewy oleky cnln xyr mipy awri ipa eidie (dl ziy`xa) aky eli`k aezkd eilr dlrne ,eia` ly ervn lalay cnln eia` yblit ddla z` akyie (dl xyt` .ecil df dyrn à `le ,oer eze`n wicv eze` lven :xne` xfrl` oa oerny iax ,ìpz .dnr `l` ?ecil df `hg àie eia` zy` mr aky xex` (fk mixac) xnele lair xd lr cenrl erxf cizr ,in`l dxv dzid in` zeg` m` :xn` .raz en` oealr eia` yblit ddla z` akyie miiwn ip` dn zg` ,lala zervn izy :mixne` mixg` .drvn z` lalae cnr ?in`l dxv `dz in` zeg` zgty `l` irevi ixwz l`) dlr irevi zllg f` (hn ziy`xa) aizkc epiide .eia` ly zgè dpiky ly dzrqt :xne` ryedi iax .dzlf dzag dzft :xne` xfril` iax xzez l` mink fgt ,i`pzk .(iirevi oiicr :lìlnb oax xn` .jzltz dgxf ,dzlg ,dzllit :xne` lìlnb oax .zipf ,z`hg ,zc lr dgxt ,dzrzxd ,dzrfrf :dyxece daizd z` jetd :xne` ircend xfrl` iax oircenl ep` oikixv Series XIV 9 Lecture #2

,lecb ileg jnvr zilg ,xac ly eyper zxkf :à` xa dinxi iax dl ixnè ,xn` àx .jnn `hg :dp zay .èhgln zyxit Shmuel b. Nahman said in R. Yonathan's name: Whoever maintains that Reuben sinned is merely making an error, for it is said, “Now the sons of Jacob were twelve,” (Genesis 35:22). This teaches us that they were all equal. Then how do I interpret, and he lay with Bilhah his father's concubine? (ibid.) This teaches that [since] he transposed his father's couch, (placing it into Leah’s tent) Scripture imputes [blame] to him as though he had lain with her. It was taught, R. Shimeon b. Eleazar said: That righteous man was saved from that sin and that deed did not come to his hand. Is it possible that his seed was destined to stand on Mount Ebal and proclaim, Cursed be he that lieth with his father's wife, yet this sin should come to his hand? But how do I interpret, and he lay with Bilhah his father's concubine? He resented his mother's humiliation. Said he, If my mother's sister was a rival to my mother, shall the bondmaid of my mother's sister be a rival to my mother? [Thereupon] he arose and transposed her couch. Others say, He transposed two couches, one of the Shechinah and the other of his father. Thus it is written, “Then thou defiledst, my couch on which [the Shechinah] went up.” (Gen. 49:4) This is dependent on Tannaim. “Unstable [Pahaz] as water, you shall not excel:” R. Eliezer interpreted: You were hasty [Paztah], you were guilty H[ avtah] you were disgraced Z[ altah]. R. Yehoshua interpreted: You oversteped P [asatah] the law, you sinnedH atatha], [ you acted immorally [Zanitha]. R. Gamaliel interpreted: You meditatedP illaltah], [ you supplicated H [ altah], your prayer shone forth [Zarhah]. Said R. Gamaliel, We still need [the interpretation of] the Modiite. R. Eleazar the Modiite said, Reverse the word and interpret it: Thou didst trembleZ i'az'atha],[ thou didst recoil [Halitha], your sin fled P[ arhah] from you. Rava, others state, R. Jeremiah b. Abba, interpreted: You remembered Z[ akarta] the penalty of the crime, thou wast [grievously] sick [Halitha], you separated yourself [Pirashta] from sinning. Shabbos 55b d"awd iptl lltzne dprzne wy yaele daeyz lra oae`x did onf ezeày zxhw d`ln (3 fi:bi dax xacna yxcn .zxhwl dleyn dltzde ddla dyrn oer lr el legniy [One golden spoon of ten shekels,] full of incense. (Numbers 7:33)For at that time, Reuven was a penitent baal ( teshuva). He wore sack cloth, fasted and prayed before the Holy One, blessed be He, that He forgive him for the sin regarding Bilhah. Prayer is compared to incense. Midrash Bamidbar Rabbah 13:17 E. e:bl mixac :xR¨ q§ n¦ eiz¨ n§ id¦ ie¦ zoni¨ l`© e§ oa¥ E`x§ ig¦ i§ (1 Let Reuben live, and not die; and let not his men be few (or alternatively: let their men be counted). Deuteronomy 33:6 eny zixkdl eirevi ellga eia` eilr qrk xy` lecbd qrkde e`hg mexbi `ly eilr lltzi (2 l`xyi rnyie eia` yblit ddla z` akyie oae`x jlie (ak dl my) my xn`py oiprk dfe l`xyin yie . . . :i"yx yxit oke ,xtqnd on e`hga `vi `ly riced ik ,xyr mipy awri ipa eidie ipa iptl dnglnl mivelg mxara oae`x digiy xnì ,ux`d yeak lr z`fd dkxad ik miyxtn elti `ly ,zeni lè ,(n fk ziy`xa) digz jaxg lre mrhk ,egvepi `le exabziy mrhde ,l`xyi cb zkxaa oke ,yi` mdn cwti `le mxtqna mdild`l exfgiy ,xtqn eizn idie ,dnglna mdn xy` jxck dyn zkxa ik ,ipira xzei oekp oey`xd la` ,aexw dfd yexitde oiprd df xikfd exiag my o"anx :èdd oiprke awri xikfd Series XIV 10 Lecture #2

[Moshe] prayed on his behalf that [Reuven’s] sin and the great anger that his father had on his account for having defiled his couch shouldn’t cause his name to be blotted out from Israel. This is similar to that which is written (Gen. 35:22), “Reuben went and lay with Bilhah his father’s concubine; and Israel heard it. Now the sons of Jacob were twelve.” [Scripture] informed us that [Reuven] was not excluded from the enumeration [of Yaakov’s sons]. Rashi also explained this in the same manner. . . . There are those who explain that this blessing refers to the conquest of the land. [Accordingly, Scripture] is saying that Reuven shall remain alive (survive) when they pass before their brethren armed for war. The sense of the verse is that they shall overcome and not be defeated, similar to the verse (Gen. 27:40), “You (Esau) shall live (be successful) through your sword.” [The expression,] “and not die,” [is a prayer] that none of them should fall in war. [The expression,] “let their men be counted,” means that they should return to their tents without losing a man. Similarly, regarding the blessing of Gad, his fellow [tribe] such a subject is mentioned with a similar interpretation. The first explanation, however, seems to me more correct, for Moshe blessed them in the same manner that they were mentioned by Yaakov and with the same intention. Ramban ibid. el xtkzp `l la` ,mlerl ea zenie zxki `ly oiprl ddla dyrn el xtkzpy d`xp df itle (3 dlawd c"re :sqei zxikna e`hgy zekln ibexd dxyr llka eilr yprdl èd cizr ixdy ixnbl zenl seba cer myn aeyi `ly zeni lè ,àd mlerd iig lr igi xikfd ,zeni lè oae`x igi zelblbzn zenypd ik dfa epl dlbe ,zeni `l `pipz `zene d"r qelwpe` mbxzy edfe ,dipy dzin zehnyy myk ik laewne reci dfe ,mpdiba e` ocr oba mypere mxky elawy xg` seba aeyl ìd dpd mpdiba dyper e` ocr oba dxky dlawy xg` dnypd ok zelblbzne zexfeg mlerd ,miznd ziigz l"fx lv` `xwp dfd leblbde ,dcn cbpk dcna dl ie`xd lawl seba onf xg` zxfeg lk minyb `l` èd `pnf `neie `nei lk miznd ziigz `nlya ,ziprz zkqn zlgza exn`y èd dzin ef oezenz cr mkl dfd oerd xteki m` (ak diryi) inlyexia `vnze .èd dipnf `neie `nei qelwpe` oeek dfle ,`pipz `zen oezenzc cr oekl oicd àeg wazyi m` ozpei mbxz oke ,dipy lr lltzd dyn ik xnel oeek ,zeni `l `piipz `zene `nlr iigl xn`y oeyla xeà aigxde my iiga epiax .dipy dzin zenl seba cer myn aeyi `le cr iig zeigl dkfiy hayd According to this, it would seem that he was granted atonement for the incident with Bilhah to the extent that he would not be cut off and die forever. He was not atoned completely, however, for he was destined to be punished for it as part of the ten martyrs who sinned with the sale of Yosef. According to the Kabbalah, the [phrase,] “Let Reuben live, and not die,” is referring to the world to come. “And not die,” [means] that he shall not return again from [the other world] to be reborn in a body to die a second death. This is what Onkelos, of blessed memory, translates, “He shall not die a second death.” With this he revealed to us that the souls transmigrate (recycle) and return to another body, after they received their reward or punishment inGan Eden or Gehinnom. This is known and accepted. Just as the Shemittos of the world (the seven thousand year cycle) repeats itself, so too does the soul, after it receives its reward in Gan Eden or its punishment in Gehinnom does it return after a time to the body to receive its fitting due, measure for measure. This recycling is referred to by our Rabbis, of blessed memory,techiyas as hamaysim (resurrection of the dead). This is what is meant at the beginning of the tractate Taanis, “It is quite in order to make mention of the resurrection of the dead [all the year round], since any day may be its time.” In the Talmud Yerushalmi we find [the following interpretation of the verse, “ (Isaiah 22:14), “Surely this iniquity shall not be purged from you till you die . . .” “This is referring to a second death.” Similarly, the Targum Yonason [translates that verse,] “If this iniquity will be forgiven until you die a second death.” This is what Onkelos had in mind and he expanded his explanation by saying, “eternal life” and “a second death he shall not die.” Series XIV 11 Lecture #2

He intended to say that Moshe prayed on behalf of the tribe that they merit to live forever and need not return to a body to die a second death. Rabbainu Bachya, ibid. F. mFwO¨ d© dP¥d¦ e§ cr¨ l§ B¦ ux¤`¤ z`¤ e§ xf¥r§ i© ux¤`¤ z`¤ E`x§I¦e© co`n§ mEvr¨ cb¨ ip¥a§ l¦ e§ oa¥ E`x§ ip¥a§ l¦ di¨d¨ ax© | dp¤w§ n¦ E :xon`l¥ dc¨r¥ d¨ i`¥ ioy¦ p§ l`¤ e§ od¥oMd© xf¨r¨ l§ `¤ l`¤ e§ dW¤ on l`¤ Exn§ òIe© oa¥ E`x§ ip¥a§ E cb¨ ip¥a§ EòaIë© :dp¤w§ n¦ mFwn§ l`¥ xöy§ i¦ zc©r£ ip¥t§ l¦ 'c dM¨ d¦ xW¤ `£ ux¤`¨ d¨ :oora§ E Fap§ E maöy§ E dl¥ r¨ l§ `¤ e§ oFAW§ g¤ e§ dx¨n§ p¦ e§ xf¥r§ i©e§ ooaic¦e§ zFxh¨ r£ l`© dG¨gª`£l© Lic¤a¨ r£ l© zòGd© ux¤`¨ d¨ z`¤ oY© iª Lip¤ir¥ A§ og¥ Ep`v¨ n¨ m`¦ Exn§ òIe© :dp¤w§ n¦ Lic¤a¨ r£ l© e§ èd¦ dp¤w§ n¦ ux¤`¤ d-`:al xacna :oC¥x§I©d© z`¤ Epx¥a¦ r£ Y© And the sons of Reuben and the sons of Gad had a very great multitude of cattle; and when they saw the land of Jazer, and the land of Gilead, that, behold, the place was a place for cattle; The sons of Gad and the sons of Reuben came and spoke to Moses, and to Eleazar the priest, and to the princes of the congregation, saying, Ataroth, and Dibon, and Jazer, and Nimrah, and Heshbon, and Elealeh, and Shebam, and Nebo, and Beon, The country which the L•rd struck before the congregation of Israel, is a land for cattle, and your servants have cattle; Therefore, said they, if we have found grace in your sight, let this land be given to your servants for a possession, and bring us not over the Jordan. Numbers 32:1•5 IV. Shimon and Levi A. lr© EòaIë© FAx§g© Wi`¦ dpïc¦ ig¥ `£ ie¦l¥ e§ oFrn§ W¦ aowr£ i© ip¥a§ ip¥W§ Egw§ I¦e© mia¦ `£oM mz¨ Fid§ A¦ iW¦ il¦ X§ d© mFIa© id¦ i§e© mk¤ W§ ziA¥ n¦ dpïC¦ z`¤ Egw§ I¦e© ax¤g¨ it¦ l§ Ebx§d¨ FpA§ mk¤ W§ z`¤ e§ xFng£-z`¤ e§ :xk¨ f¨ lM¨ Ebx§d© I©e© gh© A¤ xir¦ d¨ md¤ ix¥ong£-z`¤ e§ mx¨w¨ A§ z`¤ e§ mp¨òv z`¤ :mz¨ Fg`£ EÒ§ h¦ xW¤ `£ xir¦ d¨ EGoaIë© mil¦ l¨ g£d© lr© EÀ¨ aowr£ i© ip¥A§ :E`v¥ I¥e© lM¨ z`¥ e§ EGoaIë© EaW¨ md¤ iW¥ p§ z`¤ e§ mR¨ h© lM¨ z`¤ e§ ml¨ ig¥ lM¨ z`¤ e§ :Egw¨ l¨ dc¤V¨ A© xW¤ `£ z`¤ e§ xir¦ A¨ xW¤ `£ z`¥ e§ ip¦ `£e© iG¦ x¦R§ a© E ip¦ r£ p©M§ A© ux¤`¨ d¨ aW¥ iA§ ip¦ W¥ i`¦ a§ d© l§ iz¦ o` mY¤ x§k© r£ ie¦l¥ l`¤ e§ oFrn§ W¦ l`¤ aowr£ i© xn¤ òIe© :zi¦A¨ A© xW¤ `£ ziy`xa :Epz¥ Fg`£ z`¤ doy¤ r£ i© dp¨Ffk§ d© Exn§ òIe© :iz¦ ia¥ E ip¦ `£ iY¦ c§n© W§ p¦ e§ ip¦ EMd¦ e§ il© r¨ Etq§ `¤ p¤e§ xR¨ q§ n¦ iz¥ n§ `l-dk:cl And it came to pass on the third day, when they were sore, that two of the sons of Jacob, Simeon and Levi, Dinah’s brothers, took each man his sword, and came upon the city boldly, and slew all the males. And they slew Hamor and Shechem his son with the edge of the sword, and took Dinah out of Shechem’s house, and went out. The sons of Jacob came upon the slain, and plundered the city, because they had defiled their sister. They took their sheep, and their oxen, and their donkeys, and that which was in the city, and that which was in the field, And all their wealth, and all their little ones, and their wives took they captive, and carried off all that was in the houses. And Jacob said to Simeon and Levi, You have brought trouble on me to make me odious among the inhabitants of the land, among the Canaanites and the Perizzites; and I being few in number, they shall gather together against me, and slay me; and I shall be destroyed, I and my house. And they said, Should he deal with our sister as with a harlot? Genesis 34:25•31 B. mR¨ `© a§ iM¦ ic¦oaM§ cg© Y¥ l`© ml¨ d¨ w§ A¦ iW¦ t§ p© òaY¨ l`© mcöqA§ :md¤ iz¥oxk¥ n§ qn¨ g¨ il¥ M§ mig¦ `© ie¦l¥ e§ oFrn§ W¦ (1 :l`¥ xöy§ i¦A§ mv¥ it¦ `£e© aowr£ i©A§ mw¥ N§ g© `£ dz¨ W¨ w¨ iM¦ mz¨ xä§ r¤ e§ fr¨ iM¦ mR¨ `© xEx`¨ :xFW ExT§ r¦ mpövx§a¦ E Wi`¦ Ebx§d¨ f-d:hn ziy`xa Simeon and Levi are brothers; instruments of cruelty are their swords. O my soul, do not come into their council; to their assembly, let my honor not be united; for in their anger they slew a Series XIV 12 Lecture #2

man, and in their wanton will they lamed an ox. Cursed be their anger, for it was fierce; and their wrath, for it was cruel; I will divide them in Jacob, and scatter them in Israel. Genesis 49:5•7 ,xg` xac .miwelg md ixde ,mihayd oipna iel `di `ly ,dfn df mcixt` .awria mwlg` (2 xf¥g© n§ Fòy¨ r£ iel ly ehaye ,mivetp eidiy ick ,oernyn `l` zewepiz icnlne mixteqe miipr jl oi` my i"yx :ceak jxc t ezvetz el ozp ,zexyrnle zenexzl zepxbd lr I will divide them in Jacob:I shall separate one from the other, so that Levi will not be numbered among the tribes; and consequently they are divided. Another interpretation: There are no poor men, scribes, or teachers of children save of Shimons’s tribe, so that they should be scattered. And [concerning] the tribe of Levi, [Yaakov] made him to go around to the granaries for the heave•offerings (t’rumah) and the tithes. He assigned his dispersion with [greater] respect. Rashi, ibid. C. ehay df `l` mda eidy mixykd eid ine e`vi mda eidy mixykd zekfa (f:gq mildz) zexyeka d"awdl oicaer eid iel ly ehay mixvna miakek zcear icaer l`xyi eidy t"r`y iel ly ied exevpi jzixae jzxn` exny ik (bl mixac) xn`py ezzin seqa oqlwn dyn jkitl onvr oilne e:b dax xacna yxcn .mixvnn l`xyi e`vi mday mixykd zekfa G•d . . . leads out the prisoners to prosperity (through the righteous) b’koshros• . (Psalms 68:7): Through the merit of the righteous (k’sheirim) amongst them, did they leave [Egypt]. Who were the righteous amongst them? These were the [members of the] tribe of Levi. Even though Israel worshipped strange gods (idols) while they were in Egypt, the tribe of Levi [only] served the Holy One, blessed be He, and performed circumcision upon themselves. That is why Moshe praised them at the end of his life, as he was about to die, as it says (Deut. 33:9), “. . . for they have observed Your word, and kept Your covenant.” Thus it was because of the merit of the righteous amongst them that Israel left Egypt. Midrash BaMidbar Rabbah 3:6 D. FO`¦ l§ E eia¦ `¨ l§ xn¥o`d¨ :da¨ ix¦n§ in¥ lr© Eda¥ ix¦Y§ dQ¨ n© A§ FziQ¦ p¦ xW¤ `£ Lc¤iq¦ g£ Wi`¦ l§ Lix¤Eè§ LiO¤ Yª xn© `¨ ie¦l¥ l§ E aowr£ i©l§ Lih¤ R¨ W§ n¦ ExFi :Exovp§ i¦ Lz§ ix¦a§ E Lz¤ x¨n§ `¦ Exn§ W¨ iM¦ rcï¨ òl epÄ¨ z`¤ e§ xiM¦ d¦ òl eig¨ `¤ z`¤ e§ eiz¦ i`¦ x§ òl mi¦p©z§ n¨ ug© n§ dv¤ x§Y¦ eicï¨ lr© otE Flig¥ 'c Kx¥A¨ :Lg¤ A§ f§n¦ lr© lil¦ k¨ e§ LR¤ `© A§ dx¨Fhw§ Enioy¦ i¨ l`¥ xöy§ i¦l§ Lz§ x¨Fze§ ì-g:bl mixac :oEnEwi§ on¦ ei`¨ p§oy© n§ E ein¨ w¨ And of Levi he said, Let your Thummim and your Urim be with your pious one, whom you did test at Massah, and with whom you fought at the waters of Meribah; Who said to his father and to his mother, I have not seen him; nor did he acknowledge his brothers, nor knew his own children; for they have observed Your word, and kept Your covenant. They shall teach Jacob Your judgments, and Israel Your Torah; they shall put incense before You, and whole burnt sacrifice upon Your altar. Bless, L•rd, his substance, and accept the work of his hands; strike through the loins of those who rise against him, and of those who hate him, that they rise not again. Deuteronomy 33:8•11 E. mr¨ d¨ lk© òIe© od¤ id¥ol`¡ ig¥ a§ f¦ l§ mr¨ l¨ ö`x¤w§ Y¦ e© :a`¨ Fn zFpA§ l`¤ zFpf§l¦ mr¨ d¨ lg¤ Ië© miH¦ X¦ A© l`¥ xöy§ i¦ aW¤ I¥e© lM¨ z`¤ gw© dW¤ on l`¤ 'c xn¤ òIe© :l`¥ xöy§ i¦A§ 'c s`© xg© I¦e© xFrR§ lr© a© l§ l`¥ xöy§ i¦ cn¤ S¨ I¦e© :od¤ id¥ol`l¥ Eeg£Y© W§ I¦e© l`¥ xöy§ i¦ ih¥ t§oW l`¤ dW¤ on xn¤ òIe© :l`¥ xöy§ I¦n¦ 'c s`© oFxg£ aoWië§ Wn¤ X¨ d© cb¤p¤ 'cl© mz¨ F` rw© Fde§ mr¨ d¨ iW¥ `x¨ zip¦ i¨c§O¦ d© z`¤ eig¨ `¤ l`¤ ax¥w§ I©e© À¨ l`¥ xöy§ i¦ ip¥A§ n¦ Wi`¦ dP¥d¦ e§ :xFrR§ lr© a© l§ mic¦n¨ v§ P¦ d© eiW¨ p¨`£ Wi`¦ Ebx§d¦ Series XIV 13 Lecture #2 ooxd£`© oA¤ xf¨r¨ l§ `¤ oA¤ qg¨ p§ iR¦ `x§I©e© :cr¥ Fn ld¤o` gz© R¤ mik¦oa dO¨ d¥ e§ l`¥ xöy§ i¦ ip¥A§ zc©r£ lM¨ ip¥ir¥ l§ E dW¤ on ip¥ir¥ l§ Wi`¦ z`¥ md¤ ip¥W§ z`¤ xowc§I¦e© dA¨ Tªd© l`¤ l`¥ xöy§ i¦ Wi`¦ xg© `© òaIë© :FciÄ§ gn©ox gT© I¦e© dc¨r¥ d¨ KFYn¦ mw¨ Ië© od¥oMd© mix¦oy§ r¤ e§ dr¨ A¨ x§`© dt¨ B¥O© A© miz¦ O¥ d© Eid§ I¦e© :l`¥ xöy§ i¦ ip¥A§ lr© n¥ dt¨ B¥O© d© xv© r¨ Y¥ e© Dz¨ a¨ w¢ l`¤ dX¨ `¦ d¨ z`¤ e§ l`¥ xöy§ i¦ l`¥ xöy§ i¦ ip¥A§ lr© n¥ iz¦ n¨ g£ z`¤ aiW¦ d¥ od¥oMd© ooxd£`© oA¤ xf¨r¨ l§ `¤ oA¤ qg¨ p§ iR¦ :xon`N¥ dW¤ on l`¤ 'c xA¥ c©i§e© :sl¤ `¨ :'FlW¨ iz¦ ix¦A§ z`¤ Fl oz¥op ip¦ p§ d¦ xon`¡ ok¥ l¨ :iz¦ `¨ p§ w¦ A§ l`¥ xöy§ i¦ ip¥A§ z`¤ iz¦ iN¦ k¦ òle§ mk¨ FzA§ iz¦ `¨ p§ w¦ z`¤ F`p§ w© A§ Wi`¦ mW¥ e§ :l`¥ xöy§ i¦ ip¥A§ lr© xR¥ k© i§e© eidöl-`l¥ `P¥w¦ xW¤ `£ zg© Y© ml¨ Fr zP©dªM§ zix¦A§ eix¨g£`© Frx§f©l§ E FN dz¨ i§d¨ e§ dM¨ Oªd© dX¨ `¦ d¨ mW¥ e§ :ip¦orn§ X¦ l© a`¨ zia¥ ìoy¦ p§ Èlq¨ oA¤ ix¦n§ f¦ zip¦ i¨c§O¦ d© z`¤ dM¨ dª xW¤ `£ dM¤ Oªd© l`¥ xöy§ i¦ eh-`:dk xacna :Èd oi¨c§n¦ A§ a`¨ ziA¥ zFO`ª Wòx xEv za© iA¦ f§M¨ zip¦ i¨c§O¦ d© And Israel stayed in Shittim, and the people began to commit harlotry with the daughters of Moab. And they called the people to the sacrifices of their gods; and the people ate, and bowed down to their gods. And Israel attached himself to Baal•Peor; and the anger of the L•rd was kindled against Israel. And the L•rd said to Moses, Take all the chiefs of the people, and hang them up before the L•rd in the sun, that the fierce anger of the L•rd may be turned away from Israel. And Moses said to the judges of Israel, Slay you every one his men who were attached to Baal•Peor. And, behold, one of the people of Israel came and brought to his brothers a Midianite woman in the sight of Moses, and in the sight of all the congregation of the people of Israel, who were weeping before the door of the Tent of Meeting. And when Phinehas, the son of Eleazar, the son of Aaron the priest, saw it, he rose up from among the congregation, and took a javelin in his hand; And he went after the man of Israel into the tent, and thrust both of them through, the man of Israel, and the woman through her belly. So the plague ceased from the people of Israel. And those who died in the plague were twenty four thousand. And the L•rd spoke to Moses, saying, Phinehas, the son of Eleazar, the son of Aaron the priest, has turned My anger away from the people of Israel, while he was zealous for My sake among them, that I consumed not the people of Israel in My jealousy. Therefore say, Behold, I give to him my covenant of peace; And he shall have it, and his seed after him, the covenant of an everlasting priesthood; because he was zealous for his G•d, and made an atonement for the people of Israel.And the name of the Israelite who was slain, who was slain with the Midianite woman, was Zimri, the son of Salu, a prince of a father’s house among the Simeonites. And the name of the Midianite woman who was slain was Cozbi, the daughter of Zur; he was chief over the people of a father’s house in Midian. Numbers 25:1•15 V. Yehudah A. z¨ il¦ r¨ ip¦ A§ sx¤H¤ n¦ dcËdi§ di¥x§`© xEB :Lia¦ `¨ ip¥A§ Ll§ Eeg£Y© W§ i¦ Lia¤ i§o` sx¤orA§ Lc§i¨ Lig¤ `© LEcFi dY¨ `© dcËdi§ Fle§ doliW¦ òai¨ iM¦ cr© eil¨ b§ x© oiA¥ n¦ ww¥ogn§ E dcËdin¦ ha¤ W¥ xEqi¨ òl :EPn¤ iw¦ i§ in¦ ìa¦ l¨ k§ E di¥x§`© M§ ua© x¨ rx©M¨ mi¦p©ir¥ il¦ il¦ k§ g© :dozEq mia¦ p¨r£ mc©a§ E FWaªl§ oi¦I©A© qA¥ M¦ Fpoz`£ ip¦ A§ dw¨ x¥Vl© e§ doxir¦ ot¤ B¤l© ix¦q§o` :miO¦ r© zd© T§ i¦ ai-g:hn ziy`xa :al¨ g¨ n¥ mi¦P©W¦ oa¤ l§ E oi¦I¨n¦ Judah, you are he whom your brothers shall praise; your hand shall be in the neck of your enemies; your father’s children shall bow down in your presence. Judah is a lion’s whelp; from the prey, my son, you are gone up; he stooped down, he crouched as a lion, and as an old lion; who shall rouse him up? The staff shall not depart from Judah, nor the scepter from between his feet, until Shiloh come; and to him shall the obedience (gathering) of the people be. Binding his foal to the vine, and his donkey’s colt to the choice vine; he washed his garments in wine, and his clothes in the blood of grapes;. His eyes shall be red with wine, and his teeth white with milk. Genesis 49:8•12 Series XIV 14 Lecture #2

B. axwa dkeln bidpdl leki epi` la` eiaie` lr gvpn xeab yi .'ebe eegzyi jiai` sxra jci (1 'elya mbidpdl dkelnl ie`x mbe eiaie` sxra ecie xeab èd dcedi la` .jtidl yie .eig` my ,xac wnrd :jig` jecei k"r jia` ipa jl eegzyi xy` cr xeyinae Your hand shall be in the neck of your enemies; your father’s children shall bow down in your presence: There is a warrior who can defeat his enemies but doesn’t possess the ability to lead a kingdom amongst his brethren. And there are those who are just the opposite. Yehudah, however, was a warrior whose hand was on the neck of his enemies but was also fit to lead them in harmony and righteousness, so much so that the children of his father [naturally] bowed down to him. For that reason, “Your brothers will praise you.”Haamek Davar, ibid. zcgein dlebq yi ix`l la` .cere aece xnp enk mlera mitxeh daxd yi .dcedi dix` xeb (2 .dix` xebl dcedi z` liynd dfl .exg`l aye eiptln èd zgp midl-` mlv `yepy mc` dèx m` lr iepk èd ipac .c"xda f"h d"n lirl epxìa xake .zilr ipa sxhn n"n xeab èdy b"r`y mc`l ribnyk n"n yi` dfi` bexdl epevxay zra 'it`c dcedi ly egay awri xnè .dlrnd mc` my ,xac wnrd :epevxe exvi z` yeakl dxeab edfe egex hiwyne epnn dler "ipa" èdy Judah is a lion’s whelp: There are many kinds of predators in the world, such as a leopard, bear, and others. The lion, however, has a special characteristic. When it sees a person that bears G•d’s image, it becomes subdued in his presence and backs away. Because of this feature, did [Yaakov] compare him to a lion whelp. Even though he was powerful, nonetheless,from “ the prey, my son, you are gone up.” We have already explained above in Chapter 45:16 in the “Herchav Davar” that the term, “my son,” is referring to a person who has achieved lofty spiritual heights. Yaakov’s praise of Yehudah was that even when he desires to kill a specific person, when he encounters a person who is “my son,” he removes himself (goes up) from him and calms his emotions. This is true strength, the ability to suppress one’s inclinations and desires. Haamek Davar, ibid. micinrnyk n"n ebidpn zrcl sxehy oichv` ix` yi .epniwi in ìalke dix`k uax rxk (3 èd la` sexhl eniwdl à ebidpny b"r` .uaexe rxek if` midl-` mlv eilr yiy in cbp eze` miztn eivrei 'it` if` ipa lr qegl mikqn dcedia lyend m` jk .enewnn rf epiè mw epi` irnye le`y mr cec lr dxn`p ef dèap mvre .c"r exiarn yi` oi` n"n ebxdl eze` mixxerne ix`k c"r cec mwe .drx mdl zeyrl eivrei ix`ye iyia` eiyp` elired `le mzlrn lr cec qgy my ,xac wnrd :ìalke He stooped down, he crouched as a lion, and as an old lion; who shall rouse him up?:There is a lion [that fights in the gladitorial exhibitions] in a stadium, that wounds [or kills] at the behest of its trainers. Nevertheless, when they are placed opposite someone who bears the image of G•d, they stoop down and crouch. Even though their trainer may come and raise them up in order to attack, they still will not rise or move from their place. So too is the ruler over Yehudah. He is ready to spare “my son” even though his advisors try to persuade him and incite him to kill him. Nonetheless, no man can change his mind. This prophecy was stated in regards to David with Shaul and Shimi, whom David spared, because of their special qualities despite the urgings of his men, Avishai, and his other advisors to do evil to them. David stood by his convictions like a lion. Haamek Davar, ibid. Series XIV 15 Lecture #2

yix df hay d"c oixcdpqa l"fg eyxcy dn reci .eilbx oian wwgne dcedin hay xeqi `l (4 micnlny lld ly eipa ipa el` wwegne .ernynk hay ède .lwna mrd z` dcexy laaay dleb `"k `"` dfe .epeira wwgne dxeza miyecg ycgnd ernyn wwegnc f"r xeìad miaxa dxez .mlekn xzei icinlzne 'ek izeaxn izcnl daxd g"x`c `"t ziprza 'i`ck micinlz zervnà .dkldd ixwir lr cenrl axdl riiqn cinlz jk lecbd z` wilcny ohw urk cer my eliynde bdpnd 'idy meyne (ekxc itl epxetqd 'it oke) wwegnd ly eilbx oian epiid .eilbx oian 'itde eed ikc c"tc n"aa `zi`ck rwxwd lr eiptl mipc micinlzde lqtqd lr ayei 'id axdy miptl .rwxwa mdiptl oc 'a f"ic oixcdpqae .ewxtne eywn `rx`` iaxe y"a`x ediinw iazi 'ek iazi epiid eilbx oian wwegn dcedin xeqi `ly xeìad edfe axd ly eilbx oia eayi micinlzd k"è my ,xac wnrd :mdilbx oia miayeid micinlz mr dxez micnely zeaiyi iy`x The staff • sheivet • shall not depart from Judah, nor the scepter •mechokeik • (interpreter of law) from between his feet:That which our Sages, of blessed memory, expounded on this verse is well known, i.e. “staff” is referring to the Exilarch in Babylon who dominated over the people with his staff [which represents his power and ability to punish]. This is the simple meaning of “staff” •sheivet. Mechokeik is referring to the descendants of Hillel who publicly taught Torah. This explanation is based upon the fact that “mechokeik” is someone who has new insights into the Torah and formulates laws based upon his research. This is impossible [to attain] without students as stated in the first chapter of Taanis (7a), “R. Hanina said: I have learnt much from my teachers, and from my colleagues more than from my teachers, but from my disciples more than from them all.” In addition, [the Talmud] ibid. makes the analogy that just as a small tree may set on fire a bigger tree so too it is with scholars, the student helps the master grasp the essential truth of thehalacha (law). The explanation of the phrase, “from between his feet,” is from in between the feet of themechokeik (scholar), for the custom in antiquity was that the master would sit on a bench and the students would discuss the issues before him while sitting on the ground, as it is stated Bava Metzia 84b. “When Rabban Simeon b. Gamaliel and R. Joshua b. Karhah sat on benches, R. Eleazar son of R. Simeon and Rabbi sat in front of them on the ground, raising objections and answering them.” . . . Haamek Davar, ibid. el iy ,eliy ,dcb` yxcne .qelwpe` enbxz oke ,ely dkelndy giynd jln .dliy ài ik cr my I"yx .minrd ztiq` .minr zdwi ele :(.ai:er mildz) `xenl iy eliaei xn`py

Until Shiloh come: [This is referring to] Messiah, the King, for the Kingdom is his. This is how Onkelos renders it. According to the Aggadic interpretation, the word Shilo, is made up of two words, Shiy [which means “presents”] andLo [which means, “to him”], as it is stated (Psalms 76:12), “Let them bring presents (shiy) unto Him (lo) that is to be feared.”And unto him shall the obedience (gathering) • yikas • of the peoples be: The word yikas means gathering. Rashi, ibid. VI. Issachar and Zebulon A. ip¦ Y§ d`¨ l¥ l`¤ lg¥ x¨ xn¤ òYe© FO`¦ d`¨ l¥ l`¤ mzö` à¥ Ië© dc¤V¨ A© mi`¦ cËc `v¨ n§ I¦e© miH¦ g¦ xiv¦ w§ in¥ iA¦ oa¥ E`x§ Kl¤ I¥e© ok¥ l¨ lg¥ x¨ xn¤ òYe© ip¦ A§ i`¥ cËC z`¤ mB© zg© w© l¨ e§ iW¦ i`¦ z`¤ KY¥ g§ w© hr© n§ d© Dl¨ xn¤ òYe© :Kp¥A§ i`¥ cËCn¦ il¦ `p¨ `FaY¨ il© `¥ xn¤ òYe© Fz`x¨w§ l¦ d`¨ l¥ `v¥ Y¥ e© ax¤r¤ A¨ dc¤V¨ d© on¦ aowr£ i© òaIë©Kp¥a§ i`¥ cËC zg© Y© dl¨ i§N© d© KO¨ r¦ aM© W§ i¦ aowr£ i©l§ cl¤ Y¥ e© xd© Y© e© d`¨ l¥ l`¤ mid¦ol-`¡ rn© W§ I¦e© :Èd dl¨ i§N© A© DO¨ r¦ aM© W§ I¦e© ip¦ A§ i`¥ cËcA§ LiY¦ x§k©oy§ xokoy¨ iM¦ ziy`xa :xköyV¨ i¦ FnW§ `x¨w§ Y¦ e© iW¦ i`¦ l§ iz¦ g¨ t§ W¦ iY¦ z© p¨ xW¤ `£ ix¦köy§ mid¦ol-`¡ oz© p¨ d`¨ l¥ xn¤ òYe© :iW¦ in¦ g£ oA¥ gi-ci:l Series XIV 16 Lecture #2

And Reuben went in the days of wheat harvest, and found mandrakes in the field, and brought them to his mother Leah. Then Rachel said to Leah, Give me, I beg you, of your son’s mandrakes. And she said to her, Is it a small matter that you have taken my husband? and would you take away my son’s mandrakes also? And Rachel said, Therefore he shall lie with you to night for your son’s mandrakes. And Jacob came from the field in the evening, and Leah went out to meet him, and said, You must come in to me; for I have hired you with my son’s mandrakes. And he lay with her that night. And G•d listened to Leah, and she conceived, and bore Jacob the fifth son. And Leah said, God has given me my hire, because I have given my maid to my husband; and she called his name Issachar. Genesis 30:14•18

B. el oiied Î ezraez ezy`y mc` lk :ozpei iax xn` ipngp xa lèny iax xn`de ?ipi` ,dtevg ipa minkg miyp` mkl ead (` mixac) :xn`py ,mzenk eid `l epiax dyn ly execa elit`y mipa xeng xkyyi (hn ziy`xa) :aizke ,mipeap aizk `le mkihay iy`x z` gwè :aizke ,mipeape :k mixcp .iievx` ìvxnc ìdd mizrl dpia ircei xkyyi ipan (ai '` minid ixac) :aizke ,mxb

[The children born of a] brazen woman [who openly demands her conjugal rights will be spiritually flawed. The Talmud questions this:] But that is not so: for did not R. Shmuel b. Nahmani say in the name of R. Yonasan: One who is summoned to his marital duty by his wife will beget children such as were not to be found even in the generation of Moses? For it is said, “Take you wise men, and understanding [and known among your tribes, and I will make them rulers over you];” (Deut. 1:13) and it is written (ibid. 1:15), “So I took the chiefs of your tribes, wise men and known,” but “understanding” is not mentioned. But it is also written (Gen. 49:14), “Issachar is a large•boned donkey,” whilst elsewhere it is written (Chronicles I 12:33), “And of the children of Issachar, which were men that had understanding of the titles?”[ - It is virtuous] only when the wife shows that she is desirous of [her husband] but the husband is the one who ultimately requests conjugal relations. Nedarim 20b

C. Fnk§ W¦ hI¥e© dn¨ r¥ p¨ iM¦ ux¤`¨ d¨ z`¤ e§ aFh iM¦ dg¨ pªn§ `x§I©e© :mi¦z¨ R§ W§ O¦ d© oiA¥ ua¥ox mx¤B¨ xong£ xk¨oyV¨ i¦ (1 ci:hn ziy`xa :ca¥or qn© l§ id¦ i§e© loAq§ l¦

Issachar is a strong (boned) donkey crouching down between two burdens (borders); And he saw that resting was good, and that the land was pleasant; and bowed his shoulder to bear, and became a servant to tribute. Genesis 49:14•15

:cak `yn eze` oipirhny wfg xengk dxez ler laeq ,zenvr lra xeng .mxb xeng xkyyi (2 oia uaex ,gepl dvex èdyke ,ziaa dpil el oiè dlilae meia jldnd xengk .miztynd oia uax zkxean ux` ewlgl d`x .aeh ik dgepn `xie :ìhnwxt my jiledy zexiird inegza oinegzd mdl weqtl .car qnl :l`xyi eig` lkl .idie :dxez ler .laql enky hie :zexit ìvedl daehe l`xyi dyri dn zrcl mizrl dpia ircei xkyyi ipane xn`py ,oix¦EAr¦ ixcqe dxez ly ze`xed :mdit lr mdig` lke ,cinrd ze`xcdpq iy`x miz`n ,(.bl ,ai `Îminid ixac) miz`n mdiy`x my i"yx Series XIV 17 Lecture #2

Issachar is a strong (boned) donkey:A donkey possessing [strong] bones bearing the yoke of Torah, as a strong donkey upon which is loaded a heavy burden.Crouching down between borders: As a donkey that journeys by day and by night and has no lodging in a house, and when it desires to rest it lies down between the bordersm i(ztynd) at the borders of the cities whither it brings wares.And he saw that resting was good:He saw as his portion a land blessed and favorable to bring forth produce.And bowed his shoulder to bear:the yoke of Torah. And he became:to all his brethren of Israel.And became a servant to tribute:to adjudge for them the teachings of the Torah and the order of the fixing of leap years as it is stated, (I Chronicles 12:33) “And of the children of Issachar, men that had understanding of the times to know what Israel ought to do; the heads of them were two hundred,” two hundred heads of the Sanhedrin did (Issachar) produce, and all their brethren (followed) their decisions.Rashi, ibid.

hren xyady zenvr lra wfg xengl xkyyi hay liynd hytd c"r - mxb xeng xkyyi (3 oia uaex .ieynl eze` oipirhny xengk dxez ler ilaeq xya ilc xnegd ikf xkyyi ipa eid ok ea inegz oia uaex uaex `edyke ziaa dpil el oi`e dlilae meia jldne uaexd xengk - miztynd my ,iiga epiax :zexiird

Issachar is a strong (boned) donkey:According to the simple explanation of the text, [Scripture] compares Issacher to a boney but strong donkey possessing comparatively little flesh. In a similar vein, the descendants of Issacher were thin of flesh and bore the yoke of Torah, like a donkey upon which one places a [heavy] burden.Crouching down between borders:As a donkey that crouches and journeys by day and by night and has no lodging in a house, and when it desires to rest, it lies down between the bordersmiz t (ynd) at the borders of the cities. Rabbainu Bachya, ibid.

D. el` miztynd oia uaex dxezd z` oreh xkyyi jk `ynd z` oreh xengdy myk mxb xeng xkyyi ik dgepn `xie mizty oia oeakyz m` (gq mildz) xn`py minkg iptl ux`a miayeiy micinlzd mireh eidy dkld ef qn edn caer qnl idie mkl izzp aeh gwl ik (c ilyn) aizkc dxez ef aeh yxcn :dkld ly dwnera eilbxa gly wnra (d mihtey) xne` `ed oke mcin miywan eid da h:hv dax ziy`xa

Issachar is a strong (boned) donkey:Just as the donkey carries the burden, so too Issacher carries the [burden] of Torah.Crouching down between borders:This refers to the students who sit on the ground in front of the Sages, as it says (Psalms: 68:14), “Though you lie among the sheep folds (borders) [you shall shine like the wings of a dove covered with silver, and her pinions with yellow gold].”And he saw that resting was good: This refers to the Torah, as it is written (Proverbs 4:2), “For I give you good doctrine, do not forsake my Torah.”And became a servant to tribute: What is the nature of this tribute? [The other tribes] would seek them out to solve [complex] halachic (legal) problems, areas in which the [other tribes] were prone to err. Similarly, it is written (Judges 5:15), “[And the princes of Issachar were with Deborah; Issachar, and also Barak;] into the valley they rushed forth, at his feet.” It is referring to the valley (i.e. the depths) of halacha. Midrash Bereishis Rabbah 99:9 Series XIV 18 Lecture #2

E. m` xn`py minkg iptl l`xyi uxà dxez oiviaxny ely micinlzd el` miztynd oia uaex (dn dinxi) '`py dxez ef dgepn `xie (gq mildz) 'ebe sqka dtgp dpei itpk mizty oia oeakyz enky hie mkl izzp aeh gwl ik (c ilyn) xn`py dxez ef aeh ik iz`vn `l dgepne izgpà izrbi '`py ocin oiywane oilèy eid oireh eidyk dkld ef qn caer qnl idie dxez ly dler leaql :eilbxa gly dkld ly dwnera wnra wxa ok xkyyie dxeac mr xkyyia ixye (d mihtey) ì wxt idie zyxt `negpz yxcn Crouching between the borders:This refers to his students who spread Torah through Eretz Yisrael before the Sages, as it says (Psalms 68:14), “Though you lie among the sheep folds (borders) [you shall shine like the wings of a dove covered with silver, and her pinions with yellow gold].”And he saw that resting: This refers to the Torah, as it says (Jeremiah 45:3), “ I am weary in my sighing, and I find no rest.”Was good: This refers to the Torah, as it is written (Proverbs 4:2), “For I give you good doctrine, do not forsake my Torah.”And bowed his shoulder to bear: the yoke of Torah. And he became: to all his brethren of Israel. And became a servant to tribute: Tribute refers tohalacha (laws). [When the other tribes] would err, they would ask them and seek them out, as it is written (Judges 5:15), “And the princes of Issachar were with Deborah; Issachar, and also Barak; into the valley they rushed forth, at his feet.” Midrash Tanchuma Parshas Vayechi, Perek 11

F. xkyyi ly ehayl witqne àe jlede yxete zepitq dyery .(bi hn ziy`xa) xnebe segl oeleaf xnebe aeh ik dgepn `xie .miztynd oia uaex mxb xeng xkyyi xn`py dxeza oiwqer ody lke miz`n mdiy`x] mizrl dpia ircei xkyyi ipane xn`py dxeza rbiy .(ehe ci hn ziy`xa) ly egka el` lk xkyyi ly ehayn oixcdpq miz`n ecnry cnln (bl ai `"dc) [mdit lr mdig` yxcn .(gi bl mixac) jildà xkyyie jz`va oeleaf gny xn`py odl ìane mina `veiy oleaf bt wxt ziy`xa zcb` Zebulun shall live at the haven of the sea; and he shall be for an haven of ships; and his border shall be to Sidon. (Gen. 49:13): They would fashion ships and travel by sea and support the tribe of Yissachar who would be involved in Torah study . . . All of this was accomplished through the power of Zebulon who departed by sea and brought them [their support] as it says (Deuteronomy 33:18), “And of Zebulun he said, Rejoice, Zebulun, in your going out; and, Issachar, in your tents.”Midrash Agadas Bereishis Perek 83

VII. Joseph

A. z`¤ e§ dd¨ l§ a¦ ip¥A§ z`¤ xr© p© Ède§ oòSA© eig¨ `¤ z`¤ dr¤ ox di¨d¨ dp¨W¨ dx¥oy§ r¤ ra© W§ oA¤ sq¥ Fi aowr£ i© zFcl§oY | dN¤ `¥ oa¤ iM¦ eipÄ¨ lM¨ n¦ sq¥ Fi z`¤ ad© `¨ l`¥ xöy§ i¦e§ :md¤ ia¦ `£ l`¤ dr¨ x¨ mz¨ A¨ C¦ z`¤ sq¥ Fi à¥ Ië© eia¦ `¨ iW¥ p§ dR¨ l§ f¦ ip¥A§ b-a:fl ziy`xa :miQ¦ R© zp¤ozM§ Fl doy¨ r¨ e§ Fl Èd mip¦ wªf§ These are the generations of Jacob. Joseph, being seventeen years old, was feeding the flock with his brothers; and the lad was with the sons of Bilhah, and with the sons of Zilpah, his father’s wives; and Joseph brought to his father their evil report. Now Israel loved Joseph more than all his children, because he was the son of his old age; and he made him a coat with long sleeves. Genesis 37:2•3 Series XIV 19 Lecture #2

B. envr lky ,zg` ,mixac dnk iptn ,sqeia awri zeclez aezkd dlz ,yxec dcb` yxcn (1 awril rxi`y dn lke ,el dnec sqei ly oipewi` eif didye ,lgxa `l` oal lv` car `l awri ly daxd oke ,ebxdl miywan eig` dfe ebxdl ywan eig` df ,mhyp dfe mhyp df ,sqeil rxi` lk ,dil `ed mikg xa .mbxz qelwpe`e .ezpwf zrl el clepy .mipwf oa . . . .(.e ,ct) dax ziy`xaa my i"yx :el dnec ely oipewi` eif didy ,xg` xac .el xqn xare myn cnly dn The Aggada interprets this passage in the following manner: Scripture ascribes the generations of Yaakov to Yosef for many reasons. One is that the entire being of Yaakov worked for Lavan only for Rachel. Also that the radiance of the visage of Yosef was similar to that of Yaakov. Also, whatever happened to Yaakov, happened to Yosef. The former was hated and the latter was hated. The former’s brother sought to kill him and the latter’s brethren sought to kill him. There are many other such similarities cited in the Midrash Bereishis Rabbah 84:6. . . The. son of his old age •ben zekunim: For he was born to him in the time of his old age. But Onkelos translates ben zekunim: He was a wise son to him. • Whatever Yaakov learned from Shem and Ever, he transmitted to him. Another interpretation: The radiation of his visage was similar to his. Rashi, ibid.

.ct `rivn `aa .oey`xd mc`c dixtey oirn epia` awric dixtey (2

[The beauty of] our Father Jacob was a reflection of Adam's [beauty]. Bava Metzia 84a

C. :miS¦ g¦ il¥ r£ A© Ednªh§ oy§ I¦e© EAoxe¨ Edxªx£n¨ i§e© :xEW il¥ r£ dc¨r£ v¨ zFpA¨ oi¦r¨ il¥ r£ zxöR oA¥ sq¥ Fi zxöR oA¥ (1 `x¤f§r§ i©e§ Lia¦ `¨ l-`¥ n¥ :l`¥ xöy§ i¦ oa¤ `¤ dr¤ ox mX¨ n¦ aowr£ i© xia¦ `£ ic¥in¦ eicï¨ ir¥oxf§ EGotIë© FYW§ w© oz¨ i`¥ A§ aW¤ Y¥ e© Exa§ B¨ Lia¦ `¨ zokx§A¦ :mg© xë¨ mi¦c©W¨ zokx§A¦ zg© Y¨ zv¤ a¤ox mFdY§ zokx§A¦ lr¨ n¥ mi¦n© W¨ zokx§A¦ `k¤ x£a¨ ie¦ iC©-W© z`¥ e§ ek-ak:hn ziy`xa :eig¨ `¤ xif¦ p§ cowc§w¨ l§ E sq¥ Fi Wòxl§ öii¤d§ Y¦ ml¨ Fr zora§ B¦ ze©`£Y© cr© ix©Fd zokx§A¦ lr©

Joseph is a fruitful bough, a fruitful bough by a well; whose branches run over the wall; The archers fiercely attacked him, and shot at him, and hated him; But his bow abode in strength, and the arms of his hands were made strong by the hands of the mighty G•d of Jacob; from there is the shepherd, the stone of Israel; By the G•d of your father, who shall help you; and by the Al•mighty, who shall bless you with blessings of heaven above, blessings of the deep that lies under, blessings of the breasts, and of the womb; The blessings of your father have prevailed above the blessings of my progenitors to the utmost bound of the everlasting hills; they shall be on the head of Joseph, and on the crown of the head of him who was separate from his brothers. Genesis 49:22•26

Wn¤ W¨ zoÈaY§ cb¤O¤ n¦ E :zg© Y¨ zv¤ a¤ox mFdY§ n¦ E lH¨ n¦ mi¦n© W¨ cb¤O¤ n¦ Fvx§`© 'c zk¤ x¤oan§ xn© `¨ sq¥ Fil§ E (2 dp¤q§ ip¦ k§oW oFvx§E D`öln§ E ux¤`¤ cb¤O¤ n¦ E :ml¨ Fr zFra§ B¦ cb¤O¤ n¦ E mc¤w¤ ix¥x£d© Wòxn¥ E :mig¦ xï§ Wx¤B¤ cb¤O¤ n¦ E eC¨g§ i© gB©p©i§ miO¦ r© md¤ A¨ eip¨x§w© m`¥ x§ ip¥x§w© e§ Fl xc¨d¨ FxFW xFkA§ :eig¨ `¤ xif¦ p§ cowc§w¨ l§ E sq¥ Fi Wòxl§ dz¨ `FaY¨ fi-bi:bl mixac :dX¤ p©n§ it¥ l§ `© md¥ e§ mi¦x©t§ `¤ zFaa§ x¦ md¥ e§ ux¤`¨ iq¥ t§ `©

And of Joseph he said, Blessed of the L•rd be his land, for the precious things of heaven, for the dew, and for the deep that crouches beneath, And for the precious fruits brought forth by the sun, and for the precious things put forth by the moon, And for the chief things of the ancient mountains, and for the precious things of the lasting hills, And for the precious things of the Series XIV 20 Lecture #2 earth and its fullness, and for the good will of Him who lived in the bush; let the blessing come upon the head of Joseph, and upon the top of the head of him who was separated from his brothers. The firstling of his herd, grandeur is his, and his horns are like the horns of a wild ox; with them he shall push the people together to the ends of the earth; and they are the ten thousands of Ephraim, and they are the thousands of Manasseh. Deuteronomy 33:13•17

VIII. Benjamin

A. ,mixne oxd` ,dyn ,awrie wgvi ,mdxa` :od elè ,drleze dnx oda hly `l dray :opax epz aizkc ,mixne oxd` ,dyn olk ,lkn ,lka [:eda] aizkc ,awrie wgvi ,mdxa` .awri oa oinipae :`"ie .eilr ghal oekyi 'c cici xn` oinipale (b"l mixac) :aizkc ,awri oa oinipa o'c t"r [:eda] :opax epz .ira `wc èd ingx èdd ?jciè .ghal oekyi ixya s` (f"h mildz) :aizkc ,cec s` oa a`lke ,cec ia` iyie ,dyn ia` mxnre ,awri oa oinipa :od elè ,ygp ly eihra ezn drax` .fi `xza àa .cec

Our Rabbis taught: There were seven over whom the worms had no dominion, namely, Abraham, Isaac and Jacob, Moses, Aaron and Miriam, and Benjamin son of Jacob. Abraham, Isaac and Jacob [we know] because it is written of them, “in all, of all, all.” Moses, Aaron and Miriam because it is written in connection with them, By the mouth of the L•rd. Benjamin son of Jacob, because it is written in connection with him, And to Benjamin he said, The beloved of the L•rd, he shall dwell thereon in safety. Some say that David also [is included], since it is written of him, My flesh also shall dwell [in the grave] in safety. The other, however, explains this to mean that he is praying for mercy. Our Rabbis taught: Four died through the counsel of the serpent, namely, Benjamin son of Jacob, Amram the father of Moses, Jesse the father of David, and Kilab the son of David. Bava Basra 17a

B. ai:bl ziy`xa :ok¥ W¨ eit¨ z¥ M§ oia¥ E mFId© lM¨ eil¨ r¨ st¥og eil¨ r¨ gh© a¤ l¨ ooMW§ i¦ 'c cic¦i§ xn© `¨ on¦ i¨p§ a¦ l§

And of Benjamin he said, The beloved of the L•rd shall live in safety by him; and the L•rd shall cover him all the day long, and He shall live between his shoulders. Bereishis 33:12

C. oex` :ikd inp `ipz .dcnd on epi` oex` mewn :epizea`n epicia zxeqn df xac :iel iax xn` aizke ,jx` dn` mixyr xiacd iptle ('e '` mikln) aizke ,gex lkl zen` xyr el yi dyn dyry e`l `l` ?i`w ded `kid diteb oex` ,zen` xyr cg`d aexkd spke zen` xyr cg`d aexkd spk :i dlibn .cner did qpa :dpin rny

R. Levi further said: We have a tradition from our ancestors that the ark took up no room. It has been taught to the same effect: The ark which Moses made had round it an [empty] space of ten cubits on every side. Now it is written (Kings I 6:20), “And in front of the Sanctuary was twenty cubits in length [and twenty cubits in breadth], and it is also written (ibid. 6:24•25), “And the wing of the one cherub was ten cubits and the wing of the other cherub was ten cubits.” Where then was the ark itself? We must therefore conclude that it stood by a miracle [without occupying any room]. Megilah 10b Series XIV 21 Lecture #2

IX. The Children of the Concubines: Dan, Naftali, Gad, and Asher

A. Fak§ox loRI¦e© qEq ia¥ T§ r¦ KW¥ Pd© gx©o` il¥ r£ ootit¦ W§ Kx¤c¤ il¥ r£ Wg¨ p¨ oc¨ id¦ i§ :l`¥ xöy§ i¦ ih¥ a§ W¦ cg© `© M§ FOr© oic¦i¨ oC¨ iP¥c©r£ n© oY¥ i¦ Ède§ Fng§ l© dp¨n¥ W§ xW¥ `¨ n¥ :aw¥ r¨ cbªi¨ Ède§ EPc¤Ebi§ cEcB§ cB¨ :'c iz¦ iE¦w¦ Lz§ r¨ EWil¦ :xFg`¨ `k-fh:hn ziyà :xt¤ W¨ ix¥n§ `¦ oz¥oPd© dg¨ lªW§ dl¨ I¨`© il¦ Y¨ t§ p© :Kl¤ n¤

Dan shall judge his people, as one of the tribes of Israel. Dan shall be a serpent by the way, an adder in the path, that bites the horse heels, so that his rider shall fall backward. I have waited for Your salvation, O L•rd. Gad, a troop shall overcome him; but he shall overcome at the last. Out of Asher his bread shall be fat, and he shall yield royal dainties. Naphtali is a hind let loose; he gives goodly words. Genesis 49:16•21

B. ww¥ogn§ zw© l§ g¤ mW¨ iM¦ Fl ziW¦ `x¥ `x§I©e© :cowc§w¨ s`© r© Fxf§ sx©h¨ e§ ok¥ W¨ ìa¦ l¨ M§ cB¨ aig¦ x§n© KExA¨ xn© `¨ cb¨l§ E :oW¨ A¨ d© on¦ wP¥f©i§ di¥x§`© xEB oC¨ xn© `¨ oc¨l§ E :l`¥ xöy§ i¦ mr¦ eih¨ R¨ W§ n¦ E doy¨ r¨ 'c zw© c§v¦ mr¨ iW¥ `x¨ `z¤ I¥e© oEtq¨ id¦ i§ xW¥ `¨ mip¦ A¨ n¦ KExA¨ xn© `¨ xW¥ `¨ l§ E :dW¨ xï§ mFxcë§ mi¨ 'c zM© x§A¦ `l¥ n¨ E oFvx¨ ra©oy§ il¦ Y¨ t§ p© xn© `¨ il¦ Y¨ t§ p©l§ E ck-k:bl mixac :Flb§ x© on¤ X¤ A© la¥ohe§ eig¨ `¤ iEvx§

And of Gad he said, Blessed be He who enlarges Gad; he lives as a lion, and tears the arm with the crown of the head. And he provided the first part for himself, because there, in a portion of the lawgiver, was he seated; and he came with the heads of the people, he executed the justice of the L•rd, and his judgments with Israel. And of Dan he said, Dan is a lion’s cub; he shall leap from Bashan. And of Naphtali he said, O Naphtali, satisfied with favor, and full with the blessing of the L•rd; possess you the west and the south. And of Asher he said, Let Asher be blessed with children; let him be acceptable to his brothers, and let him dip his foot in Deuteronomy oil. 33:20•24